Psalm 95 in Hebrews

A two-course meal

For our appetizer we’ll do a quick review of a point that was left hanging when we looked at Psalm 95 a couple of weeks ago.

For our main course, we’ll take another look at Psalm 95 as it’s interpreted in Hebrews 3 and 4.

Pharaoh and the plagues

Last time, we broke Psalm 95 into five sections, and attempted to look at each one from the perspective of five different people throughout history

David, the King of Israel, a former shepherd and the author of this psalm
A Jewish man or woman in the rebuilt temple after the exile
An early Jewish believer in Jesus
A Canadian Christian living in our time
A contemporary Jew living in Israel, believing in God yet distant from him, and curious about Yeshua

This led to much discussion on many interesting topics. One of those topics was the tension between God’s sovereignty and human freewill. During that discussion, we followed a rabbit trail to the topic of Pharaoh and the plagues.

The statement was made that Pharaoh might have let the Israelites go, had not God hardened his heart. It was implied that it wasn’t quite fair of God to do this, that Pharaoh was really a good guy who would probably have let the Israelites go, and that God was just trying to prove a point by making an example of him.

Setting the Record Straight

As we know, God made a covenant with Abraham, Isaac, Jacob and their descendants. He reaffirmed this sworn covenant many times. In this covenant relationship, God first called Israel out from the corrupt nations to be His treasured possession (Exodus 19:5). He then sought to train His people in His ways, using both blessing and discipline as tools of education.

Throughout this history, the Gentile nations surrounding Israel were not mostly innocent or benevolent. They were idolaters, given to wickedness and sexual perversion, constantly seeking to undermine, corrupt and destroy the faith of the Israelites.

From the New Testament and other records, we know that around the time of Jesus and the apostles, there was a movement of Gentiles seeking God. This happened because some in the Roman world saw that the Jews had a better way. This new movement began as a very small minority, though it gradually gained ground as the Christian gospel spread among Gentiles.

Even today, the Gentile nations mostly hate Israel. Whether or not they realize it, their hatred of Israel is demonic. The nations hate Israel because of God’s call on Israel to be a light to the nations (Isaiah 42:6, Isaiah 49:6). They always have, and most always will, though some will repent. Luke 21:24-28.

The Pharaoh of the Exodus

The Pharaoh of the exodus was separated by several generations from the Pharaoh who had promoted Joseph.

Egypt was heavily polytheistic. Even when an earlier Pharaoh recognized Joseph as having the “spirit of elohim” in him (Genesis 41:38), it doesn’t mean that this Pharaoh had acknowledged the God of Israel as the One True God. Elohim can refer to the God of Israel but is actually a plural word which can also refer to “the gods”. He was probably simply attributing Joseph’s prophetic powers to one of the many gods (elohim).
Fertility rites were common. These fertility rites gave glory to “the gods” vs the God of Israel
The Pharaoh of the Exodus was almost certainly a complete polytheist
God determined to harden Pharaoh’s heart because he desired to demonstrate conclusively his covenant with Israel and his superiority over the gods of Egypt.
Exodus 4:21-23, Exodus 7:3-5
Exodus 7:22, Exodus 7:22, Exodus 8:7, Exodus 8:18
Exodus 12:12
Exodus 15:11 (see verses 1-18 for the full impact)

Conclusion

Israel’s enemies were not innocent victims. Far from it. The Israelites weren’t perfect either, but God had chosen them as an instrument of his redemption, with the ultimate goal of restoring the whole earth and blessing the nations (Genesis 12:1-3). But first, the idolatrous nations had to be disciplined.

Main course : Hebrews 4-5 – Entering God’s rest

Last time, we looked at Psalm 95 through different lenses. People throughout history have interpreted Scripture as applying directly to them, in their own generation.

This week, we’ll look at how this psalm is interpreted in the Letter to the Hebrews. Psalm 95 gets a lot of attention in Hebrews. It’s interpreted through the lens of a Jew of the Second Temple period who has come to believe in Yeshua.

I expect it will speak to you quite powerfully.

Hebrews 3:7-11 (Psalm 95:7-11)

[7] Therefore, as the Holy Spirit says,
“Today, if you hear his voice,
[8] do not harden your hearts as in the rebellion,
on the day of testing in the wilderness,
[9] where your fathers put me to the test
and saw my works for forty years.
[10] Therefore I was provoked with that generation,
and said, ‘They always go astray in their heart;
they have not known my ways.’
[11] As I swore in my wrath,
‘They shall not enter my rest.’”

Quoted from the Septuagint (LXX), a Greek translation of the Hebrew Scriptures
rebellion: The LXX replaces the place names Massah and Meribah with a Greek word meaning provocation (irritation) or rebellion

Hebrews 3:12-15 – Do not be hardened by sin

[12] Take care, brothers, lest there be in any of you an evil, unbelieving heart,
leading you to fall away from the living God.
[13] But exhort one another every day, as long as it is called “today,”
that none of you may be hardened by the deceitfulness of sin.
[14] For we have come to share in Christ, if indeed we hold our original confidence firm to the end.
[15] As it is said, “Today, if you hear his voice,
do not harden your hearts as in the rebellion.”

an evil, unbelieving heart – evil is equated with unbelief (spiritual blindness)
hardened by the deceitfulness of sin – how does deceit harden people’s hearts?
if indeed we hold our original confidence firm to the end. – Finishing well. Eyes on the prize.
Today is another key word. Now is the time.

Hebrews 3:16-19 – They were unable to enter because of unbelief

[16] For who were those who heard and yet rebelled?
Was it not all those who left Egypt led by Moses?
[17] And with whom was he provoked for forty years?
Was it not with those who sinned, whose bodies fell in the wilderness?
[18] And to whom did he swear that they would not enter his rest,
but to those who were disobedient?
[19] So we see that they were unable to enter because of unbelief.

Why is unbelief such a critical issue?

Hebrews 4:1-5 – We who have believed enter that rest

[1] Therefore, while the promise of entering his rest still stands,
let us fear lest any of you should seem to have failed to reach it.
[2] For good news came to us just as to them,
but the message they heard did not benefit them,
because they were not united by faith with those who listened.
[3] For we who have believed enter that rest, as he has said,
“As I swore in my wrath, ‘They shall not enter my rest,’”
although his works were finished from the foundation of the world.
[4] For he has somewhere spoken of the seventh day in this way:
“And God rested on the seventh day from all his works.”
[5] And again in this passage he said,
“They shall not enter my rest.”

we who have believed. What does the author mean by this? What does it mean to believe?
Was this also an important issue in the original context (crossing the desert, entering into the promised land)?

Hebrews 4:6-10 – There remains a Sabbath rest for the people of God

[6] Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience,
[7] again he appoints a certain day, “Today,” saying through David so long afterward, in the words already quoted,
“Today, if you hear his voice,
do not harden your hearts.”
[8] For if Joshua had given them rest, God would not have spoken of another day later on.
[9] So then, there remains a Sabbath rest for the people of God,
[10] for whoever has entered God’s rest has also rested from his works as God did from his.

there remains a Sabbath rest. What kind of rest is the author talking about?

Hebrews 4:11-13 – Strive to enter that rest

[11] Let us therefore strive [NIV make every effort] to enter that rest,
so that no one may fall by the same sort of disobedience.
[12] For the word of God is living and active,
sharper than any two-edged sword,
piercing to the division of soul and of spirit, of joints and of marrow,
and discerning the thoughts and intentions of the heart.
[13] And no creature is hidden from his sight,
but all are naked and exposed to the eyes
of him to whom we must give account.

How do we strive (make every effort) to enter this rest?
How does the living word of God (vs 12) help us in this fight?

Prayer for one another

Musical worship

Psalm 95

Location in Book of Psalms

Psalm 95 is part of the collection of psalms known as Book Four (Psalms 90-106).

Within this collection, Psalms 93-100 are a sub-group, or a “collection within a collection”. These psalms all have a strong focus on worship, the sovereignty and kingship of YHVH (Jehovah), and the assurance of his ultimate rule over all of creation.

Authorship

The Hebrew text of Psalm 95 does not indicate its authorship, but the Septuagint (a Greek translation of the Hebrew Scriptures, made in Alexandria between 250 BC and 100 BC) attributes it to David. The Letter to the Hebrews reflects this conviction, referring to David as the author (Hebrews 4:7)

Historical Context – David

If David is the author of Psalm 95, he probably wrote it after the ark of the Covenant was returned to Jerusalem.

David established Levitical choirs (1 Chron 16:4–6) and may well have composed processional hymns like Psalm 95 to redirect Israel’s worship to the Ark’s new resting place.
The psalm opens by calling God the Rock of our salvation (Ps 95:1), a title David frequently uses (e.g., Ps 18:2, 62:2). It also calls God’s people the sheep of his hand (Ps 95:7), reflecting David’s background as a shepherd.

Historical Context – exile and wilderness themes

The psalms in Book Four (90-106), which were probably compiled after the exile to Babylon, have many references to wilderness themes. Psalm 95 is no exception.

Many of the prophets refer to another coming exile, referred to as the wilderness of the nations in Ezekiel 20:35 (NIV), and call Israel to persevere in hope during this time. This expectation is reflected in Luke 19:41-44 and Luke 21:20-24. Psalm 95 fits this context well.

Background – Meribah and Massah

Psalm 95:8-9 mentions an event during the Exodus journey of the Israelites when the Israelites were without water, and they grumbled against the Lord and against Moses’ leadership.

Every Passover, Jewish worshippers are instructed to see themselves as having personally came out of Egypt. Generations later, David used this well-known story to remind Israel to trust and obey the Lord.

Exodus 17:1-7

This occurred about 400 years before David wrote this psalm. It was a time of extreme testing.

Why was the Lord displeased with his people?

Background – An early Jewish apostle interprets Psalm 95

Hebrews 3:7-19

Key verse : Hebrews 3:19

Hebrews 4:1-11

Key verses : Hebrews 4:9-10

Psalm 95 verse-by-verse

As we read through this psalm verse by verse, we are going to consider it from five different perspectives.

You are David, shepherd-king of Israel. Why did you write this psalm?
You are a Jewish man or woman in the rebuilt temple after the exile. Life in the rebuilt Jerusalem is hard, and there are many enemies, but you know that God is Israel’s shepherd. What are your thoughts as this psalm is sung?
You are one of a group of Jewish believers in Jesus in the first few decades after His resurrection. Your faith in him as Messiah is under attack. What is God saying to you through this psalm?
You are yourself – a 21st century Canadian Gentile believer in Jesus. What is God saying to you through this psalm?
You are a Jew living in Israel. You believe in the God of Israel but you are distant from him, and you are curious as to whether Yeshua might be the Messiah. What is God saying to you through this psalm?

[1-2] Come, let us sing for joy to the Lord;
let us shout aloud to the Rock of our salvation.
Let us come before him with thanksgiving
and extol him with music and song.

What does it mean that the Lord is the Rock of your salvation?
What has he saved you from?
Why would you shout for joy to the Lord, and come to him with thanksgiving?

As David, the King of Israel, a former shepherd and the author of this psalm
As a Jewish man or woman in the rebuilt temple after the exile
As an early Jewish believer in Jesus
As a Canadian Christian living in our time
As a Jew living in Israel, believing in God yet distant from him, and curious about Yeshua

[3-5] For the Lord is the great God,
the great King above all gods.
In his hand are the depths of the earth,
and the mountain peaks belong to him.
The sea is his, for he made it,
and his hands formed the dry land.

What does it mean that the Lord is King above all gods?
As you hear or sing the words of this psalm about God’s Lordship over the depths of the earth, the mountain peaks, the sea and the dry land, what thoughts are going through your mind?

As David, the King of Israel, a former shepherd and the author of this psalm
As a Jewish man or woman in the rebuilt temple after the exile
As an early Jewish believer in Jesus
As a Canadian Christian living in our time
As a Jew living in Israel, believing in God yet distant from him, and curious about Yeshua

[6-7a] Come, let us bow down in worship,
let us kneel before the Lord our Maker;
for he is our God,
and we are the people of his pasture,
the flock under his care.

Suppose you are

David, the King of Israel, a former shepherd and the author of this psalm
A Jewish man or woman in the rebuilt temple after the exile
An early Jewish believer in Jesus
A Canadian Christian living in our time
A Jew living in Israel, believing in God yet distant from him, and curious about Yeshua

What does it mean to you to bow down in worship?
What does it mean to be his sheep, to be shepherded by God?

[7b-9] Today, if only you would hear his voice,
Do not harden your hearts as you did at Meribah,
as you did that day at Massah in the wilderness,
where your ancestors tested me;
they tried me, though they had seen what I did.

Suppose you are

David, the King of Israel, a former shepherd and the author of this psalm
A Jewish man or woman in the rebuilt temple after the exile
An early Jewish believer in Jesus
A Canadian Christian living in our time
A Jew living in Israel, believing in God yet distant from him, and curious about Yeshua

How are you affected by this urgent plea not to harden your heart?

[10-11] For forty years I was angry
with that generation;
I said, ‘They are a people whose hearts go astray,
and they have not known my ways.’
So I declared on oath in my anger,
‘They shall never enter my rest.’ ”

Suppose you are

David, the King of Israel, a former shepherd and the author of this psalm
A Jewish man or woman in the rebuilt temple after the exile
An early Jewish believer in Jesus
A Canadian Christian living in our time
A Jew living in Israel, believing in God yet distant from him, and curious about Yeshua

When you hear about those who did not enter God’s rest because of unbelief, how does this impact you?
Do you have hope of entering God’s rest? How?
What is God’s rest?

Fuel for Prayer

As contemporary disciples of Jesus, we live in a time of increasing unrest and upheaval. In some places there is increasing persecution (a sort of wilderness, metaphorically speaking). We could think of Iran, or Nigeria. There is war in many places. There is also increasing pressure and hatred directed towards Jews, including those who believe in Yeshua.

In these times, what does it mean to enter His rest?
How do we make every effort to enter that rest – Hebrews 4:11 (NIV)?
Let us pray ….

Psalm 95 – a musical rendition

The Sons of Korah – an Australian worship band – sing Psalm 95

Psalm 22

Authorship and Location in Book of Psalms

Psalm 22 is a psalm of David. It is part of Book One (Psalms 1-41), all but two of which are attributed to David . It’s also part of a smaller collection within Book One, Psalms 20-24, all of which focus on themes related to the future messianic king.

Type of Psalm

Psalm 22 is a lament, stemming from a time of intense suffering and grief. Even so, it ends with a strong affirmation of God’s faithfulness and the future completion of his redemptive work in the Messianic age.

Setting in David’s Life

The heading of this psalm does not state what events may have prompted this psalm. It may have stemmed from the agony of soul that David must have endured when he was facing the rebellion of his son Absalom. (See also notes on Psalm 3 and Psalm 4, which also stem from this time in David’s life).

A Messianic Psalm

Psalm 22 is one of the most Messianic of all the psalms. It predicts several details of the crucifixion of Jesus. The opening lines of this Psalm were prayed by Jesus on the cross.

Dispute over verse 16

Because the final text of the New Testament was written in Greek, most of the Scripture citations come from the Septuagint, a translation made from Hebrew into Greek around 250 BC by Jewish scholars in Alexandria. In a few cases there are minor differences between the Greek Septuagint and the Hebrew Masoretic text, which is usually considered authoritative.

In Psalm 22:16, the clause they pierced my hands and feet comes from the Greek Septuagint translation of Psalm 22, whereas the Masoretic (Hebrew) text reads “like a lion” (which makes little sense) instead of they pierced.

There is reason to believe that in this case the Septuagint is actually more accurate. The Dead Sea Scrolls (coming from about 200 BC) support the reading pierced my hands and feet.

Unpacking Psalm 22

As we read through this Psalm, one of the most familiar to Christians because of its association with the crucifixion of Jesus, let’s consider both what David may have been experiencing that prompted him to write this lament, as well as how the Holy Spirit inspired him to prophecy into the future.

Opening Lament

[1] My God, my God, why have you forsaken me?
Why are you so far from saving me, from the words of my groaning?
[2] O my God, I cry by day, but you do not answer,
and by night, but I find no rest.

God’s faithfulness in Israel’s history

[3] Yet you are holy,
enthroned on the praises of Israel.
[4] In you our fathers trusted;
they trusted, and you delivered them.
[5] To you they cried and were rescued;
in you they trusted and were not put to shame.

David’s current troubles

[6] But I am a worm and not a man,
scorned by mankind and despised by the people.
[7] All who see me mock me;
they make mouths at me; they wag their heads;
[8] “He trusts in the Lord; let him deliver him;
let him rescue him, for he delights in him!”

Recalling God’s past care, and pleading for help

[9] Yet you are he who took me from the womb;
you made me trust you at my mother’s breasts.
[10] On you was I cast from my birth,
and from my mother’s womb you have been my God.
[11] Be not far from me,
for trouble is near,
and there is none to help.

David’s enemies

[12] Many bulls encompass me;
strong bulls of Bashan surround me;
[13] they open wide their mouths at me,
like a ravening and roaring lion.

David’s physical and emotional distress

[14] I am poured out like water,
and all my bones are out of joint;
my heart is like wax;
it is melted within my breast;
[15] my strength is dried up like a potsherd,
and my tongue sticks to my jaws;
you lay me in the dust of death.

Surrounded by haters and mockers

[16] For dogs encompass me;
a company of evildoers encircles me;
they have pierced my hands and feet—
[17] I can count all my bones—
they stare and gloat over me;
[18] they divide my garments among them,
and for my clothing they cast lots.

David calls on God to save him

[19] But you, O Lord, do not be far off!
O you my help, come quickly to my aid!
[20] Deliver my soul from the sword,
my precious life from the power of the dog!
[21] Save me from the mouth of the lion!
You have rescued me from the horns of the wild oxen!

David’s call to praise

[22] I will tell of your name to my brothers;
in the midst of the congregation I will praise you:
[23] You who fear the Lord, praise him!
All you offspring of Jacob, glorify him,
and stand in awe of him, all you offspring of Israel!
[24] For he has not despised or abhorred
the affliction of the afflicted,
and he has not hidden his face from him,
but has heard, when he cried to him.
[25] From you comes my praise in the great congregation;
my vows I will perform before those who fear him.
[26] The afflicted shall eat and be satisfied;
those who seek him shall praise the Lord!
May your hearts live forever!

Salvation will extend to every nation

[27] All the ends of the earth shall remember
and turn to the Lord,
and all the families of the nations
shall worship before you.
[28] For kingship belongs to the Lord,
and he rules over the nations.

Both strong and weak will serve the Lord

[29] All the prosperous of the earth eat and worship;
before him shall bow all who go down to the dust,
even the one who could not keep himself alive.
[30] Posterity shall serve him;
it shall be told of the Lord to the coming generation;
[31] they shall come and proclaim his righteousness to a people yet unborn,
that he has done it.

Reflections

How are you impacted by David’s emotional and spiritual honesty as expressed in this psalm?
What allowed David to transition from lament to praise?
What parts of this psalm show David as a prophet?
Jesus surely knew the psalms from memory. In Jewish tradition, the opening verse (or even the first few words) of a psalm can frequently be used as a reference to the entire psalm. This practice acts as a form of shorthand, where the first few words of a psalm bring to mind the full context, theme, and narrative of the entire psalm.

- Consider Jesus’ cry from the cross
  My God, my God, why have you forsaken me?
  (Matthew 27:46, Mark 15:34, Psalm 22:1)
- It was undoubtedly a cry of distress and anguish. But given the common Jewish practice of referencing the entire psalm with the first verse, was it perhaps more than just a cry of distress? Was he perhaps also saying that he fully expected God’s deliverance?

Worship

A Sacred Lament / Song for Good Friday
© 2017 Theresa Thomas Music, CCLI #317596

Psalm 118

Location in Book of Psalms

Psalm 118 is found near the beginning of Book Five of the Psalms [Psalms 107-150], at the conclusion of a small collection known as the Hallel Psalms [Psalms 113-118].

Authorship

Psalm 118 does not name its author in the text, but it is traditionally attributed to King David.

Many scholars believe David wrote it later in his reign, looking back on his trials, struggles, and ultimate victory as king. It is widely considered a royal psalm of thanksgiving.

Significance and usage of Hallel Psalms

The Hallel Psalms [Psalms 113-118] are a collection of six Hebrew hymns, known as the “Egyptian Hallel,” traditionally recited or sung during festivals such as Passover, Shavuot (Pentecost), and Sukkot (Tabernacles)

Psalm 113: Praises God for uplifting the poor and needy.
Psalm 114: Celebrates the Exodus from Egypt.
Psalm 115: Distinguishes the true God from idols.
Psalm 116: A thanksgiving psalm for deliverance from death.
Psalm 117: The shortest psalm (2 verses), calling all nations to praise.
Psalm 118: A psalm of thanks for victory, highlighting the cornerstone verse.
Passover Context: During the Passover Seder, Psalms 113-114 are sung before the meal, and Psalms 115-118 are sung after. It is believed Jesus and his disciples sang these Psalms during the Last Supper.

Verses from Psalm 118 are also featured in the account of the triumphal entry on Palm Sunday, just a few days before Passover.

Hallelujah !

Psalms 113-117 feature the expression Hallelu-Yah (praise YHWH), a shout of praise, referencing the covenant name that was revealed to Moses in the burning bush (Exodus 3:14) . Psalm 118 does not contain this word, but shows the same note of praise to YHWH throughout the Psalm.

Psalm 118 unpacked

Corporate thanks and praise to God

[1] Oh give thanks to the Lord, for he is good;
for his steadfast love endures forever!
[2] Let Israel say,
“His steadfast love endures forever.”
[3] Let the house of Aaron say,
“His steadfast love endures forever.”
[4] Let those who fear the Lord say,
“His steadfast love endures forever.”

Note the expanding circle of praise.

Those who fear the Lord [vs 4] is understood by many Jewish interpreters—both classical and modern – to include Gentiles who fear God.
In the New Testament era, it was the Gentile God-fearers (those who sought the God of Israel) who became the first Gentile disciples.
Acts 10:1-2, Acts 10:34-35, Acts 13:16

David gives thanks to YHWH for his deliverance

[5] Out of my distress I called on the Lord [Yah];
the Lord answered me and set me free.
[6] The Lord is on my side; I will not fear.
What can man do to me?

Hebrews 13:6

[7] The Lord is on my side as my helper;
I shall look in triumph on those who hate me.

Taking refuge in the Lord

[8] It is better to take refuge in the Lord
than to trust in man.
[9] It is better to take refuge in the Lord
than to trust in princes.

Deliverance from the nations

[10] All nations surrounded me;
in the name of the Lord I cut them off!
[11] They surrounded me, surrounded me on every side;
in the name of the Lord I cut them off!
[12] They surrounded me like bees;
they went out like a fire among thorns;
in the name of the Lord I cut them off!
[13] I was pushed hard, so that I was falling,
but the Lord helped me.

David’s victory over the hostile nations is not just a personal victory. As king, he was and is the deliverer of his people.
Matthew 9:22-23 Can this be the Son of David?

David cites the Song of Miriam (Exodus 15)

[14] The Lord is my strength and my song;
he has become my salvation.

Exodus 15:2

[15] Glad songs of salvation
are in the tents of the righteous:
“The right hand of the Lord does valiantly,
[16] the right hand of the Lord exalts,
the right hand of the Lord does valiantly!”

Exodus 15:6

Confidence in deliverance from death

[17] I shall not die, but I shall live,
and recount the deeds of the Lord.
[18] The Lord has disciplined me severely,
but he has not given me over to death.

Confidence in entering God’s presence and Kingdom

[19] Open to me the gates of righteousness,
that I may enter through them
and give thanks to the Lord.
[20] This is the gate of the Lord;
the righteous shall enter through it.
[21] I thank you that you have answered me
and have become my salvation.

Verses often cited in NT

[22] The stone that the builders rejected
has become the cornerstone.
[23] This is the Lord’s doing;
it is marvelous in our eyes.

Matthew 21:42, Mark 12:10–11, Luke 20:17
Acts 4:11

The Day the Lord has made

[24] This is the day that the Lord has made;
let us rejoice and be glad in it.

Not cited in NT but popular in praise songs
Although every day is a gift from God, the Psalmist was probably pointing forward to the ultimate Day of deliverance
2 Peter 3:10-13 – the coming Day of the Lord

Verses cited in the Palm Sunday narrative

[25] Save us, we pray, O Lord ! [YHWH];
O Lord, we pray, give us success!

Save us, we pray :
Hebrew Hoshia-na or Hoshiah Na
Hosanna (Matthew 21:9) is a transliteration of the Greek

[26] Blessed is he who comes in the name of the Lord!
We bless you from the house of the Lord.

Matthew 21:9, Matthew 23:37-39, Luke 13:35

Concluding praise

[27] The Lord [YHWH] is God [EL],
and he has made his light to shine upon us.
Bind the festal sacrifice with cords,
up to the horns of the altar!

Hebrews 10:10-14

[28] You are my God, and I will give thanks to you;
you are my God; I will extol you.
[29] Oh give thanks to the Lord, for he is good;
for his steadfast love endures forever!

Application for Gentile believers

Ephesians 2:11-22
Romans 11

Psalm 46

Location in Book of Psalms

Psalm 46 is found in Book Two of the Psalms [Psalms 42-72].

Common features in Book Two

Book Two is traditionally associated with the themes of the Book of Exodus, focusing on redemption, deliverance from distress, and the establishment of the kingdom.
This collection of psalms highlights God as a refuge, the importance of the tabernacle or temple, and the hope for a future, righteous King (Messiah).
Book Two uses the term Elohim (God) far more frequently (164 times) than YHWH (the LORD, 30 times). Though there is a lot of overlap, and the distinction is not absolute,
- - Elohim generally emphasizes God’s role as the transcendent creator and universal sovereign [used 7 times in Psalm 46]
  - YHWH focuses on God’s covenantal, personal, and redemptive relationship with Israel [used 3 times in Psalm 46]
Book Two includes psalms by the Sons of Korah (42-49), Asaph (50), and David (51-65, 68-70), closing with a psalm by Solomon (72).

Psalm 46 – Authorship and Setting

This beloved psalm is part of a group of psalms composed by the Sons of Korah.

The Sons of Korah were a Levitical clan, descendants of Korah who was swallowed by the earth (Numbers 16:3, Numbers 16:10-11, Numbers 16:31-33) as the consequence of his participation in a rebellion against Aaron and Moses.

The sons of Korah (Numbers 26:11) survived and became prominent worship leaders, musicians, and doorkeepers in the Tabernacle and Temple. It was pride that caused Korah’s death. It’s notable that the psalms of the Sons of Korah have a strong focus on the holiness, sovereignty, majesty and greatness of God.

Psalm 46 is thought to have been composed during the 701 BC Assyrian crisis, when King Hezekiah faced the siege of Jerusalem by Sennacherib’s army (2 Kings 18–19; Isaiah 36–37), a military force that was believed to be unstoppable. The psalm celebrates God’s miraculous intervention, where 185,000 soldiers were slain, delivering the city without physical, human military action.

The Book of Psalms is thought to have been redacted sometime after the first exiles returned from Babylon to Jerusalem. In this context of relief coupled with ongoing trouble, weakness and vulnerability, the hopes of deliverance highlighted in this Psalm would have evoked a strong overtone of Messianic hope.

Psalm 46 unpacked

The psalm is divided into three distinct stanzas, each punctuated by the Hebrew word Selah (a musical or meditative pause)

Verses 1–3: God as refuge in times of chaos.

[1] God [Elohim] is our refuge and strength,
a very present help in trouble.

refuge : a safe place, a shelter. Psalm 91:2, Psalm 62:8
present : something that is found, or is close at hand. Genesis 44:16-17, Exodus 35:23-24
The Sovereign of the universe, the almighty Creator, is a “near-at-hand” refuge and help to His people when they are in trouble

[2] Therefore we will not fear though the earth give way,
though the mountains be moved into the heart of the sea,
[3] though its waters roar and foam,
though the mountains tremble at its swelling.

we will not fear : They would experience feelings of fear but would not be ruled by fear.
In the midst of overwhelming terror, the psalmist says we do not have to give way to fear

Selah.

Verses 4–7: God’s presence in his city

[4] There is a river whose streams make glad the city of God, [Elohim]
the holy habitation [tabernacle] of the Most High.

Ezekiel 47:1-12, John 7:37-39, Revelation 22:1-2

[5] God [Elohim] is in the midst of her; she shall not be moved;
God [Elohim] will help her when morning dawns.

Psalm 30:5, Psalm 130:6, Revelation 22:16, 2 Peter 1:19

[6] The nations rage, the kingdoms totter;
he utters his voice, the earth melts.

The rage of the nations against God’s people is not the final word
Psalm 2:1-12

[7] The Lord of hosts [YHWH Sabaoth] is with us;
the God of Jacob [Elohe Yaakov] is our fortress.

The phrase YHWH Sabaoth literally means Lord of armies.
YHWH is the name by which God revealed Himself to Moses at the burning bush.
Exodus 3:13-15
In this statement, God revealed another dimension of His greatness to Moses.
YHWH (i AM) was and is the same God as Elohe Yaakov, the God of Jacob.
He is a God who is with his people to deliver them.

Selah.

Verses 8-11: God’s Victory Over the Nations

[8] Come, behold the works of the Lord [YHWH],
how he has brought desolations on the earth.
[9] He makes wars cease to the end of the earth;
he breaks the bow and shatters the spear;
he burns the chariots with fire.

Psalm 2:9-12

[10] “Be still, and know that I am God [Elohim].
I will be exalted among the nations,
I will be exalted in the earth!”

exalted : lifted up, set on high

[11] The Lord of hosts [YHWH Sabaoth] is with us;
the God of Jacob [Elohe Yaakov] is our fortress.

For reflection

Jeremiah 33:14-26, Romans 11:1-2
Is God still committed to his covenant relationship with the descendants of Jacob today?
What about we who are grafted in? Romans 11:17-22
What part do we play in seeing God’s deliverance when we are in trouble?

Musical rendition of Psalm 46

Psalm 46 (Lord of Hosts) by Shane and Shane

Psalm 23

Location in Book of Psalms

Psalm 23 is found in Book One of the Psalms [Psalms 1-41].

Common features in Book One

Book One opens with a pair of introductory psalms (1 and 2)
- Psalm 1 focusses on the two ways – the way of the righteous and the way of the wicked
- Psalm 2 focusses on God’s controversy with the nations, who do not recognize his Messianic king, and the certainty of Messiah’s coming victory and rule
Davidic authorship (37 of the 41 psalms are by David)
In later sections of Psalms, many psalms focus on national issues and/or the coming Kingdom of God. By contrast, many of the psalms in Book One are very personal, featuring the struggles and victories of David’s life.
Trust in the Lord is a dominant theme

The shepherd theme in Scripture

Psalms

God is portrayed in several of the psalms of Asaph as Israel’s shepherd.

Psalm 77:20
Psalm 78:52
Psalm 79:13
Psalm 80:1

Psalm 95 is one of a group of royal psalms or kingship psalms. God is also portrayed as Israel’s shepherd in Psalm 95:5.

Psalm 78:72 portrays David as shepherding his people with integrity and skill.

Torah

The patriarchal and Exodus narratives frequently refer to God using the metaphor of a shepherd, when they emphasize His personal presence, protection, and guidance, often contrasting this with the wandering nature of the patriarchs themselves. This imagery is crucial for understanding the “Good Shepherd” theme in the rest of the Scriptures.

The prophets of Israel

Ezekiel 34:1-24 – criticizes unfaithful leaders who have not cared for the sheep, and promises that God will demonstrate his faithfulness by raising up a true shepherd King (whom he calls David).

See Ezekiel 34:23-24. Since Ezekiel prophesied over 400 years after the death of David, who was he referring to here?

Yeshua

John 10:11-15. Yeshua (Jesus) as good shepherd.

Psalm 23 unpacked

Keeping sheep in the Judean hills in David’s time

In the Judean hills, green pastures were not common. It was arid land, although with more forests than today. Finding pasture and water was a matter of life and death.
Good footing was essential. Finding the right paths was crucial.
There were lions and bears at that time, and both were predators and a danger to livestock

Four different perspectives

As we read through this psalm verse by verse, we are going to consider it from four different perspectives.

1. David’s personal experience as a shepherd in the wilderness
2. David’s later experience as shepherd of Israel
3. Imagine you are an Israelite man or woman, among the group who returned from exile in Babylon. Life in the rebuilt Jerusalem is hard, and there are many enemies, but you know that God is Israel’s shepherd. What are your thoughts as this psalm is sung?
4. Your own personal experience as a believer in Yeshua, the good shepherd

[1] The Lord is my shepherd, I lack nothing.

What would it mean to lack nothing

- for David as a teenaged shepherd
- for David as king of Israel
- for one of the returned exiles of Israel, living in rebuilt Jerusalem, and looking for Messiah’s coming
- for you as a pesent-day disciple of Yeshua, seeking to trust Him and live faithfully as you wait for HIs return

[2a] He makes me lie down in green pastures,

What would it mean to lie down in green pastures

- for David as a teenaged shepherd
- for David as king of Israel
- for one of the returned exiles of Israel
- for you as a present-day disciple of Yeshua

[2b] he leads me beside quiet waters,

What would it mean to be led beside quiet waters

- for David as a teenaged shepherd
- for David as king of Israel
- for one of the returned exiles of Israel
- for you as a present-day disciple of Yeshua

[3a] he refreshes my soul.

In Hebrew, the word here is nephesh. It’s actually a reference to your entire being, including your physical life, your breath, your emotions and desires.

What would it mean that the Lord refreshes your soul

- for David as a teenaged shepherd
- for David as king of Israel
- for one of the returned exiles of Israel
- for you as a present-day disciple of Yeshua

[3b] He guides me along the right paths
for his name’s sake.

What would it mean that the Lord guides you along the right paths

- for David as a teenaged shepherd
- for David as king of Israel
- for one of the returned exiles of Israel
- for you as a present-day disciple of Yeshua

What about for his name’s sake? Why does He care about where you walk?

[4a] Even though I walk
through the darkest valley,
I will fear no evil,

In Hebrew, the word for darkest [or shadow of death] is a compound word meaning death shadow. It could be metaphorical or literal. You decide.

What would it mean that the Lord preserves you through the darkest valley

- for David as a teenaged shepherd
- for David as king of Israel
- for one of the returned exiles of Israel
- for you as a present-day disciple of Yeshua

[4b] for you are with me;
your rod and your staff,
they comfort me.

A shepherd’s rod and staff are essential tools for protection, guidance, and care of a flock. The rod is a short, heavy club used to defend against predators, discipline straying sheep, and count them. The staff is a long, slender stick with a hook used to guide, rescue, and lift sheep without causing injury.

So,

for David as a teenaged shepherd
for David as king of Israel
for one of the returned exiles of Israel
for you as a present-day disciple of Yeshua

What would it mean that the Lord is with you and uses his rod and staff?

How does this comfort you?

[5a] You prepare a table before me
in the presence of my enemies.

Who are your enemies, and how does God prepare a table before you in their presence?

for David as a teenaged shepherd
for David as king of Israel
for one of the returned exiles of Israel
for you as a present-day disciple of Yeshua

[5b] You anoint my head with oil;
my cup overflows.

Oil refers to God’s blessing, favour or consecration. Oil was poured on the head of a priest, prophet or king when they were consecrated.

What does it mean for you, to have oil poured on your head (literally or metaphorically) or for your cup to overflow?

for David as a teenaged shepherd
for David as king of Israel
for one of the returned exiles of Israel
for you as a present-day disciple of Yeshua

[6] Surely your goodness and love will follow me all the days of my life,
and I will dwell in the house of the Lord
forever.

What does it mean to dwell in the house of the Lord forever

for David as a teenaged shepherd
for David as king of Israel
for one of the returned exiles of Israel
for you as a present-day disciple of Yeshua

Song and meditation

Consider these promises as you listen to Still Waters (Psalm 23) by Leanna Crawford

Thank the Lord for what He is doing in you as you listen and think on these things.

Psalm 63

Location in Book of Psalms

Psalm 63 is found in Book Two of the Psalms [Psalms 42-72].

Common features in Book Two

Book Two is traditionally associated with the themes of the Book of Exodus, focusing on redemption, deliverance from distress, and the establishment of the kingdom.
This collection of psalms highlights God as a refuge, the importance of the tabernacle or temple, and the hope for a future, righteous King (Messiah).
Book Two uses the term Elohim (God) far more frequently (164 times) than Yahweh (the LORD, 30 times). Though there is a lot of overlap, and the distinction is not absolute,
- - Elohim generally emphasizes God’s role as the transcendent creator and universal sovereign
  - YHWH focuses on God’s covenantal, personal, and redemptive relationship with Israel
Book Two includes psalms by the Sons of Korah (42-49), Asaph (50), and David (51-65, 68-70), closing with a psalm by Solomon (72).

Psalm 63 – Authorship and Setting.

Psalm 63 is a Psalm of David. It comes from a time when David was in the Judean wilderness. A few scholars place it during the time when David was running from Saul, before he became king. However, most scholars believe it dates from the time when David, now in his early 60s, had fled Jerusalem during Absalom’s rebellion. This is supported by Psalm 63:11, where David seems to be referring to himself as king, and Psalm 63:2 where he refers to seeing God’s power and glory in the tabernacle, which is probably a reference to the ark of the covenant. The ark was recovered from the Philistines during the early years of David’s kingship.

For more background to this psalm, see the account of Absalom’s rebellion, found in 2 Samuel chapters 15-19. It is fascinating reading.

Psalm 63 unpacked

Psalm 63 includes several themes

lament
longing for God
remembrance of God’s faithfulness
hope in His deliverance

David cries out to God

[1] O God, you are my God;
earnestly I seek you;
my soul thirsts for you;
my flesh faints for you,
as in a dry and weary land
where there is no water.

O God [Elohim], you are my God [Eli]
David confesses that the mighty sovereign of all [Elohim] is his God [Eli].
as in a dry and weary land
The Judean desert was a very dry place.
David had spent much time there.
He knew what it was like to be desperate for water.
my soul thirsts for you
This is both physical and emotional.
See Psalm 84:2
Have you been genuinely thirsty and hungry for God’s presence?

[2] So I have looked upon you in the sanctuary,
beholding your power and glory.

in the sanctuary – the tabernacle, as the temple was not yet built
beholding your power and glory – probably the Ark of the Covenant
Have you beheld a measure of God’s power and glory? Do you desire this?

David’s choice to praise God

[3] Because your steadfast love
is better than life,
my lips will praise you.
[4] So I will bless you as long as I live;
in your name I will lift up my hands.

your steadfast love is better than life.
How can David say this?
my lips will praise you
David’s praise is not just mental.
It’s physical.
Why does it matter what we do with our lips?
Proverbs 18:21
I will lift up my hands
Again, David’s praise is physical.
What does lifting up the hands signify?

Satisfied in God

[5] My soul will be satisfied
as with fat and rich food,
and my mouth will praise you with joyful lips,
[6] when I remember you upon my bed,
and meditate on you
in the watches of the night;

upon my bed … in the watches of the night
David is composing this in the wilderness, sleeping rough.
My soul will be satisfied –
Why is David satisfied? (see vs 3)
How satisfied is he? (see vs 5)

Declaration of Trust

[7] for you have been my help,
and in the shadow of your wings
I will sing for joy.
[8] My soul clings to you;
your right hand upholds me.

What is David’s attitude here?
The shadow of your wings
Psalm 91:4, Psalm 46:1
Have you experienced God’s overshadowing presence?

Fate of David’s enemies

[9] But those who seek to destroy my life
shall go down into the depths of the earth;
[10] they shall be given over
to the power of the sword;
they shall be a portion for jackals.

We know from 2 Samuel 18:5 that David did not want Absalom harmed.
How can we reconcile David’s tender heart towards his rebellious son with his strong words about God’s judgement on his enemies?

God’s Messiah

[11] But the king shall rejoice in God;
all who swear by him shall exult,
for the mouths of liars will be stopped.

the king shall rejoice in God
Every time the Psalms speak of the king, remember this book was redacted (compiled and edited) after the Exile, when there was no Davidic king on the throne
When beleaguered Jews in post-exilic Judah sang these psalms, what King did God want them to be thinking about?

Personal application

During his trial with Absalom’s rebellion, where is David’s hope and the focus of his life?

Worship

Take Your Place – Jon Thurlow, Forerunner Music, 2009

Psalm 73

Location in Book of Psalms

Psalm 73 is the first psalm in Book Three of the Psalms. Book Three comprises Psalms 73–89, a somewhat dark collection focused on communal lament, the destruction of the Temple, and the exile of the people.

Common themes in Book Three

The psalms in Book Three (Psalms 73-89) speak of faith under pressure, and call on God for mercy and deliverance. See Psalm 79:1-6 for a poignant example.

Authorship

Asaph is listed as the author of Psalm 50 and Psalms 73-83.

The first mention of Asaph is in 1 Chronicles 25:1-2. He was a Levite, a prophetic musician under the direction of King David. Some of his Psalms were sung at the time that temple worship was restored under Hezekiah (2 Chronicles 29:30), more than 250 years after David’s death.

Sons of Asaph

Asaph’s descendants, known as the sons of Asaph, continued as musicians in the Temple up to at least the time of Ezra and Nehemiah, over 450 years after David’s death. See Ezra 3:10-11.

Psalm 73 unpacked

Overview

Psalm 73 is a wisdom psalm. Unlike most of the psalms in 73, which are communal laments, it is the prayer of an individual, lamenting the prosperity of the wicked and the troubles of the righteous. However, the wicked in this psalm could be a personification of the nations that are hostile to Israel’s God.

The psalm moves from lament through crisis of faith to renewed trust in the wisdom, goodness and faithfulness of God.

Asaph’s opening declaration

[1] Truly God is good to Israel,
to those who are pure in heart.

Israel : God’s people.
pure in heart: Those within Israel who truly seek the Lord. Matthew 5:8.
Why does the psalmist say that God is good to the pure in heart?

Asaph’s spiritual struggle

[2] But as for me, my feet had almost stumbled,
my steps had nearly slipped.
[3] For I was envious of the arrogant
when I saw the prosperity of the wicked.

Put this in your own words. What heart attitude can lead to stumbling?

Asaph’s view of the wicked

[4] For they have no pangs until death;
their bodies are fat and sleek.
[5] They are not in trouble as others are;
they are not stricken like the rest of mankind.

no health problems
no misfortunes in life
But see Psalm 49:10

[6] Therefore pride is their necklace;
violence covers them as a garment.

pride, violence (Psalm 140:4)

[7] Their eyes swell out through fatness;
their hearts overflow with follies.

lust of the eyes (1 John 2:16)

[8] They scoff and speak with malice;
loftily they threaten oppression.

scoffing, mocking (Psalm 1:1-2)

[9] They set their mouths against the heavens,
and their tongue struts through the earth.

Psalm 12:3-4; Revelation 13:1-6

Asaph laments the mental state of God’s people

[10] Therefore his people turn back to them,
and find no fault in them.
[11] And they say, “How can God know?
Is there knowledge in the Most High?”
[12] Behold, these are the wicked;
always at ease, they increase in riches.
[13] All in vain have I kept my heart clean
and washed my hands in innocence.
[14] For all the day long I have been stricken
and rebuked every morning.

His people: God’s people
What is their state of mind as they see the ease of the ungodly?

Asaph’s moment of awakening

[15] If I had said, “I will speak thus,”
I would have betrayed the generation of your children.
[16] But when I thought how to understand this,
it seemed to me a wearisome task,
[17] until I went into the sanctuary of God;
then I discerned their end.

What did Asaph not want to do? (vs 15)
How did he receive insight?
What is the significance of the sanctuary of God? (vs 17)

Fate of the wicked

[18] Truly you set them in slippery places;
you make them fall to ruin.
[19] How they are destroyed in a moment,
swept away utterly by terrors!
[20] Like a dream when one awakes,
O Lord, when you rouse yourself, you despise them as phantoms.

What will ultimately happen to the wicked?

The poison of bitterness

[21] When my soul was embittered,
when I was pricked in heart,
[22] I was brutish and ignorant;
I was like a beast toward you.

What happens to our hearts when we allow bitterness and envy to take hold?

The inheritance of the righteous

[23] Nevertheless, I am continually with you;
you hold my right hand.
[24] You guide me with your counsel,
and afterward you will receive me to glory.

Guidance in this life
Heirs of God’s coming Kingdom

[25] Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
[26] My flesh and my heart may fail,
but God is the strength of my heart and my portion forever.

What can no-one take away from you?
Ephesians 1:13-14

Fate of those who are far from God

[27] For behold, those who are far from you shall perish;
you put an end to everyone who is unfaithful to you.

Blessings of those who are near God

[28] But for me it is good to be near God;
I have made the Lord God my refuge,
that I may tell of all your works.

Worship and Prayer

Your Nearness (Shane and Shane)
https://music.youtube.com/watch?v=CkZfp-scru8&si=c-rRArrugVtNEBbm

As for Me (Worship Initiative – Shane and Shane)
https://music.youtube.com/watch?v=0pzfYD9fs58&si=5VuQoGU1we8GMffW

My Portion – Darrell Evans
https://music.youtube.com/watch?v=ZzW_b28N9eM&si=zUwOOR6oMnLbh_ay

Luke 1:68-79 – the Benedictus

Authorship

The author of this powerful prophetic psalm, found in Luke 1, is Zechariah, the father of John the Baptist. The Psalm (or canticle, see below) was included in the Gospel of Luke, a companion of the apostle Paul.

Who was Luke?

Many have assumed that Luke was a Gentile because of Colossians 4:11

However, Luke was extremely well acquainted with Jewish customs, although he also wrote excellent Greek. More recently a number of scholars have suggested that he may well have been a Hellenistic (Diaspora) Jew.

Why call this a Psalm?

It is traditionally called a Canticle in liturgical Christian churches, but can also legitimately be called a psalm. Both are terms used for poetic songs of praise to God in the Hebrew Scriptures.
Many of the phrases and much of the language in this canticle, or psalm, probably come from the Septuagint (LXX), a translation of the Hebrew Scriptures into Greek made about 200 BCE, which was commonly used as Scripture in the early Christian church. These phrases and language go back to the Hebrew Scriptures and indicate Semitic (Hebrew) thought patterns and parallelism.
This is much like classic Hebrew poetry, much like that found in Book of Psalms (and other psalms found in various locations in the Hebrew Scriptures).

Background – Zechariah’s service in the Temple – Luke 1:5-25

Who were Zechariah and Elizabeth?

Zechariah was a priest. Elizabeth was a cousin of Miriam (Mary) of Nazareth who would become the mother of the Messiah. Both had a priestly lineage. Luke 1:5-7.
And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord, but they had no child, because Elizabeth was barren, and both were advanced in years.

What happened to Zechariah in the Temple?

Zechariah had a vision while burning incense in the Holy Place, on the altar of incense.
The angel Gabriel told him that Elizabeth would conceive and bear a son, who would be called Yochanan (John), a name which means “Yahweh (God) is gracious” or “God has shown favour”. Luke 1:13
The angel also gave specific instructions concerning this son’s calling and manner of life. Luke 1:14-17
Zechariah questioned the angel’s word and was struck dumb because of his unbelief.
Luke 1:18-23

What happened to Elizabeth?

She conceived, and kept herself secluded for five months. Luke 1:24-25.
In her sixth month, Gabriel was sent to announce to her cousin Miriam (Mary) that she too would bear a son, the Messiah. Luke 1:26-38
Following this, Miriam visited her cousin Elizabeth and praised God in the words we studied last week. Luke 1:39-55.
Elizabeth’s son was born, and after Zechariah indicated that the boy’s name was to be Yochanan (John). “his tongue was loosed, and he spoke, blessing God”. Luke 1:57-66

Zechariah’s song of praise

A song inspired by the Holy Spirit

[67] And his father Zechariah was filled with the Holy Spirit and prophesied, saying,

Praise to the God of Israel for sending the promised redeemer.

[68] “Blessed be the Lord God of Israel,
for he has visited and redeemed his people
[69] and has raised up a horn of salvation for us
in the house of his servant David,

a horn of salvation : Who is Zechariah referring to here?

[70] as he spoke by the mouth of his holy prophets from of old,

Praise to God for His promised deliverance

[71] that we should be saved from our enemies
and from the hand of all who hate us;
[72] to show the mercy promised to our fathers
and to remember his holy covenant,

The New Testament Scriptures here affirm that God is faithful to his covenant with Abraham

[73] the oath that he swore to our father Abraham, to grant us
[74] that we, being delivered from the hand of our enemies,
might serve him without fear,

Part of the hope of Israel was (and is) deliverance from their enemies
This is part of the salvation that Yeshua died and rose to bring

[75] in holiness and righteousness before him all our days.

The hope of Israel has always also included a Spirit-imparted righteousness and holiness for which Yeshua gave his life. Matthew 1:21

Zechariah prophesies over his son

[76] And you, child, will be called the prophet of the Most High;
for you will go before the Lord to prepare his ways,
[77] to give knowledge of salvation to his people
in the forgiveness of their sins,

Isaiah 40::3, Mark 1:1-3

[78] because of the tender mercy of our God,
whereby the sunrise shall visit us from on high

the sunrise shall visit us from on high
See Malachi 4:2, 2 Peter 1:19
Who is Zechariah referriing to here?

[79] to give light to those who sit in darkness and in the shadow of death,
to guide our feet into the way of peace.”

What happened to Yochanan (John) ?

Luke 1:80

Prayer

Luke 1:46-55 – the Magnificat

Authorship

The author of this beautiful psalm, found in Luke 1, is Miriam of Nazareth, who became the mother of Yeshua.

Contemporary scholars agree that the language indicates this poem was originally written in Hebrew, and later translated into Greek by Luke.

Why call this a Psalm?

This is classic Hebrew poetry, much like that found in Book of Psalms (and other psalms found in various locations in the Hebrew Scriptures).
See Mary’s Magnificat – The Mercy of God
The song has close ties to Hannah’s song of praise (1 Samuel 2:1-10)

Background – Gabriel visits Miriam

Who was Miriam (aka Mary)?

betrothed to Yosef of the house of David – Luke 1:27
a virgin (Luke 1:27), as all betrothed women were expected to be in Israel
probably a teenager
favored by the Lord – Luke 1:28, Luke 1:30

Promises made to Miriam

she would conceive a son (Luke 1:31) by the power of the Holy Spirit (Luke 1:35)
she would give him the name Yeshua (aka Jesus), meaning the Lord is salvation – Luke 1:31
her son would be great – Luke 1:32
he would be called the Son of the Most High – Luke 1:32
he would inherit the throne of his father David – Luke 1:32
he would reign over the house of Ya’akov (Jacob) forever – Luke 1:33
his Kingdom would never end – Luke 1:33

Miriam’s response to this news

I am the Lord’s servant – Luke 1:38
Let it be to me according to your word – Luke 1:38

Miriam’s assignment

She was a betrothed woman, pregnant before marriage
This was the height of shame in her culture
If Yosef chose to reject her, she might end up poverty stricken as well as shamed
Even with Yosef on side, being the mother of the Messiah would not be an easy assignment (Luke 2:35)

Elizabeth’s declaration over Miriam

Luke 1:42-45

Miriam’s song of praise

Stanza 1. Miriam magnifies the Lord because He is her Savior.

[46] And Mary [Miriam] said,
“My soul magnifies the Lord,

magnifies : Greek megalunó: to make or declare great
soul : mind, will, emotions. It is our choice to respond to God. Psalm 103:1.

[47] and my spirit rejoices in God my Savior

Verses 46-47 are a classic example of Hebrew poetic parallelism.

when your soul chooses to bless and praise and magnify God,
your spirit rises up and rejoices in Him. 1 Thessalonians 5:23
rejoices : Greek agalliao, from hallomai to jump or leap for joy. 1 Peter 1:8

[48] for he has looked on the humble estate of his servant.

tapeinósis: low estate, humiliation
epiblepó: to look on (with favor)
Psalm 35:27

For behold, from now on all generations will call me blessed

This is prophetic expectation.
Miriam is speaking a promise from God over her own life (and giving God glory for it).
For behold : The vindication of the righteous will eventually be visible to all. Luke 18:7 RSV

Stanza 2. Miriam magnifies the Lord because He is Mighty, Holy and Merciful.

[49] For he who is mighty has done great things for me,
and holy is his name.

Mary is not focused on her potential troubles or the difficulties ahead.
She is making a good confession –
God has done something great for her.
holy – Greek hagios, from Hebrew qadosh Sacred, holy. Different, other. Set apart.
She knows that the One who has done great things for her is both mighty and holy (set apart, incorruptible)

[50] And his mercy is for those who fear him
from generation to generation.

mercy – Greek eleos, from Hebrew chesed – steadfast love, loyalty, loving-kindness, faithfulness
fear – Greek phobos, from Hebrew yirah – Fear, reverence, awe. Isaiah 11:3
In this context, fear means to honor and submit (reverentially obey) the Lord. God shows faithfulness, mercy and compassion to those who fear him.
from generation to generation : Miriam is also affirming God’s faithfulness to keep His covenant. Psalm 105:8.

Stanza 3 – God’s merciful faithfulness towards His covenant people, Israel

[51] He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;

1 Corinthians 1:28-29
Psalm 138:6

[52] he has brought down the mighty from their thrones
and exalted those of humble estate

Matthew 23:12

[53] he has filled the hungry with good things,
and the rich he has sent away empty.

Matthew 5:6

[54] He has helped his servant Israel,
in remembrance of his mercy

Some in Israel were proud, hard and cold towards God, but many were not.
Those who were hungry for God’s mercy received it and were helped.
Romans 11:5

[55] as he spoke to our fathers,
to Abraham and to his offspring forever

Genesis 12:3
Galatians 3:29

Prayer

Humility, hunger, receptiveness for ourselves
Repentance and restoration for those in need of it
Fulfilment (completion) of God’s promises to Israel
Gentile church to have God’s heart towards Israel
Romans 11:13-16, Romans 11:25-27